Who are you Enslaved to?
Behar
Parshas Behar addresses the laws governing a Jewish slave. If a Jew became so poor that he was unable to pay his debts, the Torah allows him to sell himself as a slave and repay his debts with the proceeds. In this sale, the Torah discusses two different possibilities; either he may sell himself to another Jew, or he may sell himself to non-Jew, be they a Ger Toshav (a resident non-Jew in the Land of Israel who has accepted the Noahide laws) or even an idolater. The Torah even presents the case where he is sold to be a servant in a temple of idolatry.
When the slave is sold to another Jew, the Torah specifies that we cannot give him any menial slave labour to do such as making him put on his master’s shoes. These things would embarrass the slave by making him appear to be a mere servant. Similarly we cannot ask his to do unnecessary tasks. Rather, we are instructed to give him jobs and treat him as though he were a hired employee. He must be treated like a family member with the same entitlements as the master himself. Our sages teach that one who acquires a (Jewish) slave actually acquires a master for themselves. The reason given for this is because “they (the Jewish people) are My servants whom I brought out of the land of Egypt”. Rashi explains that Hashem’s ownership of this Jew came first.
Concerning a slave sold to a non-Jew, the Torah urges that he be redeemed at all costs, either by himself or by a relative. Technically he has been sold to the non-Jewish master until the Yovel (50th) year, however we must redeem him immediately (where possible), so that he not remain and assimilate into the non-Jews environment. Again the Torah gives the reason “For the Children of Israel are servants to Me; they are My servants whom I took out of the land of Egypt”. Again Rashi explains that the intention of the verse is that Hashem’s ownership came first and therefore these laws apply to this scenario.
The commentators question why the reason they are My servants is repeated and more specifically why does Rashi point out twice that the meaning of these words are that G-d’s ownership came first (since Rashi generally does not repeat information unnecessarily).
The Rebbe makes a distinction between the two cases. When a Jew sells himself to another Jew, the sale is valid and he is actually acquired as a slave by his new master. All of the laws govern how the Jewish master must treat his slave in a dignified manner and not mistreat him. The reason is because Hashem acquired all Jews as slaves, including the new owner! Therefore, being sold to a fellow Jew does not usurp Hashem’s prior ownership (using the principle that a king’s servant is like the king himself) and the sale is valid. Therefore on this basis, Hashem dictates to the new owner the conditions on which he is allowed to use His slave.
However, when a Jew is sold to a non-Jew (who was not acquired by G-d as a slave during the Exodus and at Matan Torah) his being cannot be acquired as a slave at all since he belongs to Hashem! He is merely in the employ of the non-Jew until the Yovel year. Since he is not a slave, the Torah does not focus on how the master must treat him. Rather, the Torah stresses that we (his fellow Jews) redeem him from his employment so that he not assimilate. The reason the physical sale is invalid is because this individual is already a slave to Hashem (whose ownership came first) and he cannot be sold a second time to an outsider, while still under the ownership of his original Master.
This distinction teaches us a deep philosophical idea; when we are involved in the ‘non-Jewish’ aspects of our lives, such as a our work and dealings with non-Jewish society and its values, we must remember that they are unable to ever enslave our Jewish identity. Conversely, in the Jewish areas of our lives; our Torah study, prayer and Mitzvos, we are given over completely as servants to Hashem. We are obliged to loyally serve Him as He dictates, but He in turn is responsible and ensure that we are never shamed and will not be mistreated.
When the slave is sold to another Jew, the Torah specifies that we cannot give him any menial slave labour to do such as making him put on his master’s shoes. These things would embarrass the slave by making him appear to be a mere servant. Similarly we cannot ask his to do unnecessary tasks. Rather, we are instructed to give him jobs and treat him as though he were a hired employee. He must be treated like a family member with the same entitlements as the master himself. Our sages teach that one who acquires a (Jewish) slave actually acquires a master for themselves. The reason given for this is because “they (the Jewish people) are My servants whom I brought out of the land of Egypt”. Rashi explains that Hashem’s ownership of this Jew came first.
Concerning a slave sold to a non-Jew, the Torah urges that he be redeemed at all costs, either by himself or by a relative. Technically he has been sold to the non-Jewish master until the Yovel (50th) year, however we must redeem him immediately (where possible), so that he not remain and assimilate into the non-Jews environment. Again the Torah gives the reason “For the Children of Israel are servants to Me; they are My servants whom I took out of the land of Egypt”. Again Rashi explains that the intention of the verse is that Hashem’s ownership came first and therefore these laws apply to this scenario.
The commentators question why the reason they are My servants is repeated and more specifically why does Rashi point out twice that the meaning of these words are that G-d’s ownership came first (since Rashi generally does not repeat information unnecessarily).
The Rebbe makes a distinction between the two cases. When a Jew sells himself to another Jew, the sale is valid and he is actually acquired as a slave by his new master. All of the laws govern how the Jewish master must treat his slave in a dignified manner and not mistreat him. The reason is because Hashem acquired all Jews as slaves, including the new owner! Therefore, being sold to a fellow Jew does not usurp Hashem’s prior ownership (using the principle that a king’s servant is like the king himself) and the sale is valid. Therefore on this basis, Hashem dictates to the new owner the conditions on which he is allowed to use His slave.
However, when a Jew is sold to a non-Jew (who was not acquired by G-d as a slave during the Exodus and at Matan Torah) his being cannot be acquired as a slave at all since he belongs to Hashem! He is merely in the employ of the non-Jew until the Yovel year. Since he is not a slave, the Torah does not focus on how the master must treat him. Rather, the Torah stresses that we (his fellow Jews) redeem him from his employment so that he not assimilate. The reason the physical sale is invalid is because this individual is already a slave to Hashem (whose ownership came first) and he cannot be sold a second time to an outsider, while still under the ownership of his original Master.
This distinction teaches us a deep philosophical idea; when we are involved in the ‘non-Jewish’ aspects of our lives, such as a our work and dealings with non-Jewish society and its values, we must remember that they are unable to ever enslave our Jewish identity. Conversely, in the Jewish areas of our lives; our Torah study, prayer and Mitzvos, we are given over completely as servants to Hashem. We are obliged to loyally serve Him as He dictates, but He in turn is responsible and ensure that we are never shamed and will not be mistreated.